Hollow Places. Christopher Hadley
they told. The cultural historian Robert Darnton writes in his essay ‘Peasants Tell Tales’, that folk tales are one of the few points of entry into the mental world of peasants in the past, and the recurring motifs in early tales can shed light on the preoccupations of the people who told them – such as the tensions caused by the lack of food for all the family members and the preponderance of step-mothers with children of their own, in a world where it was fairly commonplace to lose a partner to illness or childbirth. While I have been asking what the life and education of an Ag Lab can tell us about the story, I might better have asked what the story can tell us about the life of an Ag Lab. They believed that dragons once lived in holes beneath yew trees. That may well be the most interesting thing we will ever know about them.
A postscript: I like to think that whatever happened that morning coloured the life of Thomas Skinner, that his encounter as a child with Piers Shonks and dragon’s holes gifted him a curious mind and a life in search of other hollow places. Writing in 1926, a local historian in Anstey recalled in passing an old Gentleman Skinner who had found the entrance to the Blind Fiddler’s tunnel and who ‘took the greatest interest in antiquarian researches’.
To break a branch was deemed a sin,
A bad-luck job for neighbours,
For fire, sickness, or the like
Would mar their honest labours.
—from a ballad written after the illicit felling of a tree in 1824
Master Lawrence and the others were walking into a story when they stepped out of their doors that still winter morning. Imagine the carpenter’s yard as a tree’s graveyard, boards and off-cuts and shavings of timber memorialising particular oaks or elms taken from woodland and hedgerows. Imagine gates and window frames that Lawrence remembered as branches, and entire cruck-frames that had once grown in Hormead Park Wood. ‘The quality of a tree was remembered to the last fragment after the bulk of the log had been used,’ wrote Walter Rose in The Village Carpenter. ‘In any carpenter’s yard there are piles of oddments – small pieces left over from many trees – but though they are all mixed up, it is usually remembered from which tree each piece was cut.’
Soon there would be loppings of a yew in Lawrence’s yard.
At that hour, women would be fetching water in buckets hanging from yokes, carters were securing the traces to horses while young boys baited them. Old timers might already be warming themselves at the furnace in James Funston’s Smithy. A man could speak freely there without being held to his word.
The track to the tree led south, following the boundary between Church Hill Field and Broadley Shot. Small children with chilblains hobble along in hard boots – off to pick flints or clean turnips. From the northern edge of Chalky Field it was little more than half a mile south and then west to Patricks Wood, and beyond the hornbeams lay Great and Little Pepsells where the labourers could set down their stoneware jars and their shovels and axes.
The spot was oddly remote. It is the landscape of M. R. James’s ghost story ‘A Neighbour’s Landmark’ that is one minute picturesque, the next, with the changing of the light, bleak, frightening and vulnerable to supernature. Imagine this spot on a grey winter’s morning setting your axe to a village landmark and the only building in view is the tower of the church within whose walls an ancient legend sleeps. Marked by a small triangle where three fields meet, hemmed by three parish boundaries and two dark blocks of woodland, it was the kind of place where gallows once stood, or gibbets swung – places where suicides and strangers were buried. Yews are known to have been used as hanging trees. Such knowledge might well have worked upon the minds of those men that morning. W. B. Gerish is good on this, writing of an older time, of the medieval winter when ‘The spirit world was abroad, riding in every gale, hiding in the early and late darkness of evening among the shadows of the farmhouse, of the rickyard, of the misty meadows, of the dark-some wood. Ghosts – we talk about ghosts, but our ancestors lived with them from All Hallows to Candlemas.’
R. M. Healey in his Shell Guide to Hertfordshire is generous about the countryside thereabouts, finding in it Samuel Palmer’s elegiac landscape paintings, better Palmer’s dark etchings from his final years after he had grown angry at the plight of the agricultural labourer.
In the right weather, the wrong weather, the view belongs in the old nurse’s tale that troubled Jane Eyre’s imagination, making her think of Thomas Bewick’s engraving of a ‘black horned thing seated aloof on a rock, surveying a distant crowd surrounding a gallows’. But so would many such views in England: the historian John Lowerson has written about the ‘popular sense of an eternal cosmic battle between good and evil that is being fought out in an essentially rural English context’. Our yew site is a place as good as any for such battles, for stories, for putting ideas in men’s heads about dragons and their slayers. Was it the place as much as the belief that a dragon once stalked those parts that would soon make them think they’d found a dragon’s lair?
Farm labourers worked from 7 a.m. to 5 p.m. in the winter. Six shillings a week was a usual wage, but felling timber was paid by the load: one shilling for fifty cubic feet. You can do the working out. John Carrington’s oak we met in the last chapter would have earned them fifteen shillings. Was it blood money enough? Were they superstitious about their task that day? No doubt there were those who thought that chopping down a yew brought bad luck. Plant lore is thick with injunctions against bringing down trees. The folklorist Jeremy Harte, writing about the Isle of Man, tells of the seemingly lonely places where ‘locals know about the elder trees that should never be touched, not since the farmer hacked them back, and hanged himself in the barn that night’. But Harte is writing about fairies, and it is thorn trees and elders, not yews, that must be left alone. But a yew was also a sacred tree to many: ‘A bed in hell is prepared for him / Who cut the tree about thine ears.’ Did the men have sentiments similar to this final couplet from an old rhyme about the Yew Tree Well in Easter Ross, Scotland? A chill warning to those wielding an axe. The Yew of Ross in Ireland had to be prayed down by St Laserian because its wood was wanted, but no one dared fell it. Recall King Hywel Dda’s tenth-century prohibition on felling yews associated with saints. Do similar injunctions survive far and wide in the collective memory? When the Victorian archaeologist Augustus Pitt-Rivers removed an old yew from a prehistoric burial mound in Dorset, the locals were not happy, even though Pitt-Rivers said the tree was dead: ‘I afterwards learned that the people of the neighbourhood attached some interest to it, and it has since been replaced.’
John Aubrey relates the fate of the men who felled an oak in 1657 and in passing recalls the wife and son of an earl who died after he had an oak grove removed. These tales linger and still give pause for thought today to the sensitive and cautious: Harte writes, ‘When we find that the N18 from Limerick to Ennis curves to go around a fairy thorn, we admire the knowledge of Eddie Lenihan, who campaigned to save the tree, as well as the prudence of the County Surveyor who knew of the risk involved in damaging it.’
Still,